中阿含經

7. CHAPTER ON KING DĪRGHĀYU

81. DISCOURSE ON MINDFULNESS OF THE BODY^[1]

Thus have I heard.

At one time, the Buddha was journeying through the country of Aṅga^[02] together with a great community of bhikkhus. They passed through A-hòa-na^[03], the dwelling place of Kiền-ni^[04].

Then, when the night had ended and dawn had come, the Blessed One put on his robe, took up his bowl, and entered A-hòa-na to seek alms. After the midday meal, the Blessed One put away his robe and bowl, washed his hands and feet, placed his sitting cloth over his shoulder, and went to a forest. Entering that forest, he approached the foot of a tree, spread out his sitting cloth, and sat down cross-legged.

At that time, after the midday meal, a large number of bhikkhus assembled in the lecture hall and discussed this matter together:

“Venerable friends, how marvelous and extraordinary is the Blessed One! The cultivation of mindfulness of the body has been analyzed, widely expounded, fully understood, fully contemplated, fully cultivated, fully guarded and counteracted, well perfected, and well practiced within a unified mind. The Buddha has declared that mindfulness of the body brings great fruit and gives rise to the eye—the eye that sees the ultimate meaning.”

Then, while sitting in seclusion, the Blessed One, with the purified divine ear surpassing that of humans, heard and knew that after the midday meal the bhikkhus had assembled in the lecture hall and were discussing this matter together: “Venerable friends, how marvelous and extraordinary is the Blessed One! The cultivation of mindfulness of the body has been analyzed, widely expounded, fully understood, fully contemplated, fully cultivated, fully guarded and counteracted, well perfected, and well practiced within a unified mind. The Buddha has declared that mindfulness of the body brings great fruit and gives rise to the eye—the eye that sees the ultimate meaning.”

Having heard this, in the late afternoon the Blessed One rose from his secluded meditation, went to the lecture hall, and prepared a seat before the community of bhikkhus.

The Blessed One then asked the bhikkhus:

“What were you just discussing among yourselves? For what matter have you assembled in the lecture hall?”

The bhikkhus said to the Buddha:

“Blessed One, after the midday meal we bhikkhus assembled in the lecture hall and discussed this matter together: ‘Venerable friends, how marvelous and extraordinary is the Blessed One! The cultivation of mindfulness of the body has been analyzed, widely expounded, fully understood, fully contemplated, fully cultivated, fully guarded and counteracted, well perfected, and well practiced within a unified mind. The Buddha has declared that mindfulness of the body brings great fruit and gives rise to the eye—the eye that sees the ultimate meaning.’ Blessed One, this was the matter we were discussing together. It was for this matter that we assembled in the lecture hall.”

The Blessed One again asked the bhikkhus:

“How have I taught the cultivation of mindfulness of the body, its analysis and extensive exposition, and its great fruit?”

The bhikkhus then said to the Buddha:

“Blessed One, the Blessed One is the source of the Dharma, the master of the Dharma, and the Dharma proceeds from the Blessed One. We respectfully entreat the Blessed One to expound it. After hearing it, we shall gain a comprehensive understanding of its meaning.”

The Buddha said:

“Listen carefully and reflect well upon it. I shall analyze its meaning for you.”

The bhikkhus respectfully obeyed the Buddha’s instruction and listened.

The Buddha said^[06]:

“How does a bhikkhu cultivate mindfulness of the body? When walking, a bhikkhu knows that he is walking; when standing, he knows that he is standing; when sitting, he knows that he is sitting; when lying down, he knows that he is lying down; and when sleeping, he knows that he is sleeping. Thus, in accordance with the body’s activity, the bhikkhu knows it correctly as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind^[07]. Having attained concentration of mind, he knows this as it truly is^[08]. This is how a bhikkhu cultivates mindfulness of the body.

“Furthermore, a bhikkhu cultivates mindfulness of the body as follows. A bhikkhu clearly knows^[09] when entering and when leaving, discerning and observing well; when bending and when stretching; when lowering his head and when raising it. His bearing is composed; he wears his saṅghāṭi properly and carries his bowl correctly.

Whether walking, standing, sitting, lying down, sleeping, waking, speaking, or remaining silent, he clearly knows each activity as it truly is. Thus, in accordance with the body’s activity, the bhikkhu knows it correctly as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind.

Having attained concentration of mind, he knows this as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

“Furthermore, a bhikkhu cultivates mindfulness of the body as follows. When an evil, unwholesome thought arises in a bhikkhu, he immediately counters it with a wholesome thought, abandoning, eliminating, extinguishing, and bringing it to rest. It is like a carpenter or a carpenter’s apprentice who stretches a chalk line taut, snaps it against a piece of timber, and then uses a sharp axe to hew the timber straight.

In the same way, when an evil, unwholesome thought arises in a bhikkhu, he immediately counters it with a wholesome thought, abandoning, eliminating, extinguishing, and bringing it to rest. Thus, in accordance with the body’s activity, the bhikkhu knows this as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind.

Having attained concentration of mind, he knows this as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

“Furthermore, a bhikkhu cultivates mindfulness of the body as follows. A bhikkhu clenches his teeth, presses his tongue against the roof of his mouth, and uses the mind to restrain the mind, counteracting, abandoning, eliminating, extinguishing, and bringing it to rest. It is like two strong men who seize a weaker man, drag him wherever they please, and beat him at will.

In the same way, a bhikkhu clenches his teeth, presses his tongue against the roof of his mouth, and uses the mind to restrain the mind, counteracting, abandoning, eliminating, extinguishing, and bringing it to rest. Thus, in accordance with the body’s activity, the bhikkhu knows this as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind.

Having attained concentration of mind, he knows this as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

“Furthermore, a bhikkhu cultivates mindfulness of the body as follows. Mindfully breathing in, a bhikkhu knows that he is breathing in; mindfully breathing out, he knows that he is breathing out. Breathing in a long breath, he knows that he is breathing in a long breath; breathing out a long breath, he knows that he is breathing out a long breath.

Breathing in a short breath, he knows that he is breathing in a short breath; breathing out a short breath, he knows that he is breathing out a short breath. He trains to breathe in experiencing the whole body and trains to breathe out experiencing the whole body. He trains to breathe in calming the bodily formation and trains to breathe out calming the verbal formation.

Thus, in accordance with the body’s activity, the bhikkhu knows this as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows this as it truly is.

This is how a bhikkhu cultivates mindfulness of the body.

“Furthermore, a bhikkhu cultivates mindfulness of the body as follows. A bhikkhu suffuses his body with the joy and happiness born of seclusion from sensual desire, spreading and filling it throughout. There is no part of his entire body that is not pervaded by the joy and happiness born of seclusion from sensual desire.

It is like a bath attendant who places bathing powder^[10] in a basin and kneads it with water into a lather, so that the water permeates it, spreads through it, and fills it completely, leaving no part untouched. In the same way, a bhikkhu suffuses his body with the joy and happiness born of seclusion from sensual desire, spreading and filling it throughout. There is no part of his entire body that is not pervaded by the joy and happiness born of seclusion from sensual desire.

Thus, in accordance with the body’s activity, the bhikkhu knows this as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows this as it truly is.

This is how a bhikkhu cultivates mindfulness of the body.”

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu has the joy and happiness born of concentration permeating his body, diffusing throughout it and filling it completely. Throughout his entire body, there is no place untouched by the joy and happiness born of concentration.

It is just as a pure and undefiled mountain spring into which water flows naturally from the four directions, while water immediately wells up from the bottom of the spring, overflows outward, permeates the entire mountain, diffuses throughout it, and fills it completely, leaving no place untouched. So too, the bhikkhu has the joy and happiness born of concentration permeating his body, diffusing throughout it and filling it completely.

Throughout his entire body, there is no place untouched by the joy and happiness born of concentration. Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing. Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind.

Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu has the happiness arising from the fading of joy permeating his body, diffusing throughout it and filling it completely. Throughout his entire body, there is no place untouched by the happiness arising from the fading of joy.

It is just as various blue, pink, red, and white lotuses are born in water, grow in water, and remain beneath the surface of the water, their roots, stalks, blossoms, and leaves all permeated, pervaded, and completely filled with water, leaving no part untouched. So too, the bhikkhu has the happiness arising from the fading of joy permeating his body, diffusing throughout it and filling it completely; throughout his entire body, there is no place untouched by the happiness arising from the fading of joy.

Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing. Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is.

This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu pervades this body with a purified mind^[11], his mind open and at ease, and dwells having accomplished this state; there is no part of this body that is not pervaded by the purified mind. It is just as a person might cover himself with a robe seven or eight cubits long, from head to foot, leaving no place uncovered.

So too, the bhikkhu pervades this body with a purified mind, his mind open and at ease, and dwells having accomplished this state; there is no part of this body that is not pervaded by the purified mind. Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing. Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind.

Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu is mindful of the perception of luminosity^[12], properly receives it, properly retains it, and clearly remembers what is kept in mind. As it is in front, so it is behind; as it is behind, so it is in front^[13].

Day is as night, and night is as day; below is as above, and above is as below. Thus, his mind is not confused, his mind is not fettered, and his mind cultivates luminosity, never again being obscured by darkness. Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing.

Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu contemplates the sign^[14], properly apprehends it, properly remembers it, and properly attends to it with his mind. It is as when a person sitting observes one who is lying down, or a person lying down observes one who is sitting.

So too, the bhikkhu contemplates the sign^[15], properly apprehends it, properly remembers it, and properly attends to it with his mind. Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing. Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind.

Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu examines every part of the body, whatever its nature, fair or foul, from head to foot, and sees that it is entirely filled with impurities. That is, in this body there are hair of the head, body hair, nails, teeth, outer skin, inner skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces^[16], brain and the base of the brain, tears, sweat, nasal mucus, saliva, pus, blood, fat, marrow, phlegm, and urine.

It is like a vessel filled with various kinds of seeds: a person with keen eyesight sees clearly, ‘These are unhusked and husked rice grains; those are mustard seeds, grass seeds, and vegetable seeds.’ So too, the bhikkhu examines every part of the body, whatever its nature, fair or foul, from head to foot, and sees that it is entirely filled with impurities. That is, in this body there are hair of the head, body hair, nails, teeth, outer skin, inner skin, flesh, sinews, bones, heart, kidneys, liver, lungs, large intestine, small intestine, spleen, stomach, feces, brain and the brain itself, tears, sweat, nasal mucus, saliva, pus, blood, fat, marrow, phlegm, and urine.

Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing. Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is.

This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu contemplates the dhatus within the body, thinking, ‘Within this body of mine are the earth dhatu, water dhatu, fire dhatu, wind dhatu, space dhatu, and consciousness dhatu.’ It is as when a cattle butcher slaughters a cow, strips off the entire hide, spreads it upon the ground, and divides the carcass into six portions. So too, the bhikkhu contemplates the dhatus within the body, thinking, ‘Within this body of mine are the earth dhatu, water dhatu, fire dhatu, wind dhatu, space dhatu, and consciousness dhatu.’ Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing.

Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu contemplates a corpse newly dead, from one or two days to six or seven days after death, being pecked and torn by crows and kites and mauled by jackals; or one that has been cremated or buried and is decomposing and decaying. Having contemplated it, he compares it with himself: ‘This body of mine is also of such a nature, subject to all these conditions, and cannot escape them.’ Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing.

Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Again, a bhikkhu cultivates mindfulness of the body as follows. The bhikkhu contemplates, as he has previously seen in a charnel ground, a corpse turned blue and decomposing, half-eaten by birds and beasts, with its bones scattered over the ground. Having seen it, the bhikkhu compares it with himself: ‘This body of mine is also of such a nature, subject to all these conditions, and cannot escape them.’ Thus, the bhikkhu knows bodily activity as it truly is in accordance with the foregoing. Such a bhikkhu lives alone and secluded, his mind heedful, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body."

"Furthermore, a bhikkhu cultivates mindfulness of the body as follows. Just as a bhikkhu may have seen in a charnel ground a corpse with neither skin, flesh, nor blood remaining, but only sinews holding the bones together. Having seen it, he compares it with himself: ‘This body of mine is also like that; it is subject to such a fate and cannot escape it.’ Thus, following the activities of the body, the bhikkhu knows the foregoing as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Furthermore, a bhikkhu cultivates mindfulness of the body as follows. Just as a bhikkhu may have seen in a charnel ground bones separated at every joint and scattered everywhere: foot bones, thigh bones, kneecaps, shin bones, vertebrae, shoulder bones, neck bones, and the skull, each lying in a different place. Having seen them, he compares them with himself: ‘This body of mine is also like that; it is subject to such a fate and cannot escape it.’ Thus, following the activities of the body, the bhikkhu knows the foregoing as it truly is.

Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"Furthermore, a bhikkhu cultivates mindfulness of the body as follows. Just as a bhikkhu may have seen in a charnel ground bones white like conch shells, bluish like a pigeon’s feathers, red like the color of blood, decayed and crumbling. Having seen them, he compares them with himself: ‘This body of mine is also like that; it is subject to such a fate and cannot escape it.’ Thus, following the activities of the body, the bhikkhu knows the foregoing as it truly is. Such a bhikkhu dwells alone and secluded, with an unremitting mind, practicing diligently, eliminating the afflictions of the mind, and attaining concentration of mind. Having attained concentration of mind, he knows the foregoing as it truly is. This is how a bhikkhu cultivates mindfulness of the body.

"If anyone cultivates mindfulness of the body in this way and develops it extensively in this way, all those wholesome qualities are contained within it; these are called the factors of the Path^[17]. If that person’s mind becomes all-pervading and expansive, it is like the great ocean into which all the smaller rivers flow. If one cultivates mindfulness of the body in this way and develops it extensively in this way, all those wholesome qualities are contained within it; these are called the factors of the Path.

"If any ascetic or brahmin does not rightly establish and abide in mindfulness of the body, but dwells with a narrow mind^[18], then if Mara Papiyan wishes to take advantage of him, he can do so. Why is this? Because that ascetic or brahmin is empty, being without mindfulness of the body. It is like a vessel that is empty within, containing no water, and is set upright upon the ground. If someone brings water and pours it into the vessel, what do you think, bhikkhu? Can that vessel hold the water or not?"

The bhikkhu replied:

"Blessed One, it can. Why is this? Because the vessel is empty, contains no water, and is set upright upon the ground; therefore, it can hold the water."

"So too, if any ascetic or brahmin does not rightly establish and abide in mindfulness of the body, but dwells with a narrow mind, then if Mara Papiyan wishes to take advantage of him, he can do so. Why is this? Because that ascetic or brahmin is empty, being without mindfulness of the body.

"If any ascetic or brahmin rightly establishes and abides in mindfulness of the body and dwells with an immeasurable mind, then if Mara Papiyan wishes to take advantage of him, he certainly cannot do so. Why is this? Because that ascetic or brahmin is not empty, but possesses mindfulness of the body. It is like a vessel filled to the brim with water and set upright upon the ground. If someone brings water and pours it into the vessel, what do you think, bhikkhu? Can that vessel hold any more water?"

The bhikkhu replied:

"Blessed One, it cannot. Why is this? Because the vessel is already full of water and is set upright upon the ground; therefore, it cannot hold any more water."

"So too, if any ascetic or brahmin rightly establishes and abides in mindfulness of the body and dwells with an immeasurable mind, then if Mara Papiyan wishes to take advantage of him, he certainly cannot do so. Why is this? Because that ascetic or brahmin is not empty, but possesses mindfulness of the body.

"If any ascetic or brahmin does not rightly establish and abide in mindfulness of the body, but dwells with a narrow mind, then if Mara Papiyan wishes to take advantage of him, he can do so. Why is this? Because that ascetic or brahmin is empty, being without mindfulness of the body. It is like a strong man lifting a large, heavy stone and throwing it into a mire. What do you think, bhikkhu? Would the stone sink into the mud?"

The bhikkhu replied:

"Blessed One, the stone would sink into the mud. Why is this? Because the mud is soft and the stone is heavy; therefore, it would certainly sink."

"So too, if any ascetic or brahmin does not rightly establish and abide in mindfulness of the body, but dwells with a narrow mind, then if Mara Papiyan wishes to take advantage of him, he can do so. Why is this? Because that ascetic or brahmin is empty, being without mindfulness of the body.

"If any ascetic or brahmin rightly establishes and abides in mindfulness of the body and dwells with an immeasurable mind, then if Mara Papiyan wishes to take advantage of him, he certainly cannot do so. Why is this? Because that ascetic or brahmin is not empty, but possesses mindfulness of the body. It is like a strong man taking a light ball made of hair and throwing it against a tightly closed door. What do you think, bhikkhu? Would that door admit the ball?"

The bhikkhu replied:

"Blessed One, it would not admit it. Why is this? Because the ball is light and the door stands upright; therefore, it cannot admit it."

"So too, if any ascetic or brahmin rightly establishes and abides in mindfulness of the body and has an immeasurable mind, then if Mara Papiyan wishes to take advantage of him, he certainly cannot do so. Why is this? Because that ascetic or brahmin is not empty, but possesses mindfulness of the body.

"If any ascetic or brahmin does not rightly establish and abide in mindfulness of the body, but dwells with a narrow mind, then if Mara Papiyan wishes to take advantage of him, he can do so. Why is this? Because that ascetic or brahmin is empty, being without mindfulness of the body. It is like a person seeking fire who takes dry wood as tinder and drills it with a dry fire drill. What do you think, bhikkhu? Would that person obtain fire in this way?"

The bhikkhu replied:

"Blessed One, that person would obtain fire. Why is this? Because he drills dry wood with a dry fire drill; therefore, he would certainly obtain fire."

"So too, if any ascetic or brahmin does not rightly establish and abide in mindfulness of the body and has a narrow mind, then if Mara Papiyan wishes to take advantage of him, he can do so. Why is this? Because that ascetic or brahmin is empty, being without mindfulness of the body.

"If any ascetic or brahmin rightly establishes and abides in mindfulness of the body and dwells with an immeasurable mind, then if Mara Papiyan wishes to take advantage of him, he certainly cannot do so. Why is this? Because that ascetic or brahmin is not empty, but possesses mindfulness of the body. It is like a person seeking fire who takes wet wood as tinder and drills it with a wet fire drill. What do you think, bhikkhu? Would that person obtain fire in this way?"

The bhikkhu replied:

"Blessed One, that person would not obtain fire. Why is this? Because he drills wet wood with a wet fire drill; therefore, he would not obtain fire."

"So too, if any ascetic or brahmin rightly establishes and abides in mindfulness of the body and has an immeasurable mind, then if Mara Papiyan wishes to take advantage of him, he certainly cannot do so. Why is this? Because that ascetic or brahmin is not empty, but possesses mindfulness of the body.

"When mindfulness of the body is cultivated in this way and developed extensively in this way, it should be known that there are eighteen benefits^[19]. What are these eighteen benefits?

"A bhikkhu can endure hunger, thirst, heat, cold, mosquitoes, gnats, flies, the oppression of wind and sun, blows from sticks, and harsh words. Even when his body is afflicted by illness, suffering extreme pain almost beyond endurance, he can patiently bear all disagreeable things. This is the first virtue attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, a bhikkhu can endure what is unpleasant and joyless. If something unpleasant arises, his mind certainly does not become attached to it. This is the second virtue attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, a bhikkhu can endure fear. If fear arises, his mind certainly does not become attached to it. This is the third virtue attained when mindfulness of the body is cultivated in this way.

"Furthermore, three unwholesome thoughts arise in a bhikkhu: thoughts of sensual desire, thoughts of ill will, and thoughts of harming. If these three unwholesome thoughts arise, his mind certainly does not become attached to them. These are the fourth, fifth, sixth, and seventh virtues^[20] attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, secluded from sensual desire and secluded from evil, unwholesome states, a bhikkhu attains and dwells in the Fourth Dhyana. This is the eighth virtue attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, having completely destroyed the three fetters, a bhikkhu attains the fruit of stream-entry. He will no longer fall into evil states, is certain to proceed toward perfect awakening, and will undergo at most seven more births. After passing back and forth seven times between the heavens and the human realm, he will attain the end of suffering. This is the ninth virtue attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, having completely destroyed the three fetters and greatly weakened lust, anger, and delusion, a bhikkhu will pass only once more between the heavens and the human realm. After that one return, he will attain the end of suffering. This is the tenth virtue attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, having completely destroyed the five lower fetters, a bhikkhu is born in that realm and there enters nirvana. He attains the state of non-retrogression and does not return to this world. This is the eleventh virtue attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, if a bhikkhu attains the peaceful liberations^[21], transcends form, attains the formless states, and personally realizes and dwells accomplished in such concentrations^[22], he then uses wisdom and contemplation to eradicate the taints forever. These are the twelfth, thirteenth, fourteenth, fifteenth, sixteenth, and seventeenth virtues^[23] attained when mindfulness of the body is cultivated and developed in this way.

"Furthermore, a bhikkhu attains the bases of spiritual power, the divine ear, knowledge of others’ minds, knowledge of former lives, and knowledge of birth and death. His taints are completely destroyed; he attains the taintless liberation of mind and liberation through wisdom. In this very life he knows for himself, awakens for himself, personally realizes, and dwells accomplished in it. He knows as it truly is: ‘Birth is ended, the holy life has been established, what had to be done has been done, and there will be no further existence.’ This is the eighteenth virtue attained when mindfulness of the body is cultivated and developed in this way.

"It should be known that cultivating and developing mindfulness of the body in this way has these eighteen merits^[24]."

Thus spoke the Buddha. Having heard what the Buddha taught, the bhikkhus rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli M.119 Kāyagatāsati-suttaṃ.

^[02] Ương-kỳ 鴦祁. Pāli: Aṅga.

^[03] A-hòa-na 阿那. Probably the Pāli Āpaṇa, a Brahmin village and a town in the region of Anguttarāpa within the kingdom of Aṅga (Ương-kỳ).

^[04] Kiền-ni 犍尼 is probably the Pāli Kaniya, a matted-hair ascetic (Jatila) at Āpaṇa who is mentioned in M.9, the Sela-sutta. The Pāli version says that the Buddha was at Sāvatthi.

^[05] Mindfulness of the body 念身. Pāli: kāyagatāsati, mindfulness directed to the body.

^[06] From this point onward, as in Sūtra No. 98. See the notes to that sūtra.

^[07] Pāli: ye gehasitā sarasaṃkappā te pahīyanti... ajjhattam eva cittaṃ santiṭṭhati sannisīdati ekodi hoti samādhīyati; thoughts and reflections connected with the household life are abandoned... inwardly the mind becomes established, settled, unified, and concentrated.

^[08] Knowing the superior as it truly is 知上如真; the meaning is unclear.

^[09] Original Chinese: right knowing 正知. Pāli: saṃpajāna, clear awareness of what one is doing.

^[10] Chinese: washing-bean powder 澡豆. In ancient times, Chinese people ground beans into flour and mixed it with medicinal substances to make bathing powder. In Buddhist scriptures, this term refers to bathing powder. Pāli: nahāniya-cuṇṇa.

^[11] Purified mind 清淨心 refers to purity of mindfulness through equanimity (Pāli: upekkhā-sati-pārisuddhiṃ); here it concerns the fourth dhyana. Pāli: so imam eva kāyaṃ parisuddhena cetasā pariyodātena pharitvā, he pervades this very body with a purified and radiant mind.

^[12] Perception of luminosity 光明想; a mental perception of light. The Pāli version does not mention it.

^[13] That is, when contemplating what is in front, one sees it as though it were behind, and vice versa. See Sūtra No. 85.

^[14] Contemplating the sign 觀相. The Pāli version does not mention it.

^[15] Contemplating the sign 觀相. The Pāli version does not mention it.

^[16] A lump of dung 摶糞; the Song and Ming editions have 腨, while the Yuan edition has 揣.

^[17] Dharmas belonging to the factors of the Path 道品法; this does not refer to the thirty-seven aids to awakening. Pāli: Dhamma-vijjābhāgiyā.

^[18] Wandering with a limited mind 遊行少心; understood as living with a mind not pervaded by mindfulness of the body.

^[19] The Pāli version says there are ten: dasānisaṃsā, ten benefits.

^[20] The Korean edition records the numbers five, six, and seven. After the fourth, the Ming edition does not record these numbers.

^[21] Original Chinese: liberation through cessation 息解脫; Pāli: santa-vimokkha. This refers to the concentrations in which one passes beyond form from the form realm, enters the formless states, and dwells in peaceful liberation. See Sūtras 26 and 51. The Pāli version does not mention it.

^[22] Thus is the concentration characterized.

^[23] These numbers follow the Korean edition. The Ming edition mentions only the twelfth.

^[24] In fact, there are only ten, equal to the number in the Pāli version, although the details differ.

82. THE CHI-LY-DI-LÊ SŪTRA^[1]

Thus have I heard:

At one time, the Buddha was dwelling at Rājagṛha, in the Bamboo Grove, the Squirrels’ Sanctuary.

At that time, after the midday meal, a large number of bhikkhus had some matters to attend to and assembled in the lecture hall, where they sat to resolve a debate. That is, they were discussing questions concerning the Dharma and Discipline and the Buddha’s teachings^[02]. At that time, the bhikkhu Chất-đa-la Tượng Tử^[03] was also present in the assembly.

While the large number of bhikkhus were discussing questions concerning the Dharma and Discipline and the Buddha’s teachings, during that very discussion the bhikkhu Chất-đa-la Tượng Tử did not wait for the bhikkhus to finish speaking on the Dharma but repeatedly interrupted them. Nor did he display a respectful attitude or carefully consider his questions before addressing the venerable senior elder bhikkhus.

At that time, the Venerable Mahākoṭṭhita^[04], who was also present in the assembly, said to the bhikkhu Chất-đa-la Tượng Tử:

"Worthy friend, you should understand that while this large number of bhikkhus are discussing matters concerning the Dharma and Discipline and the Buddha’s teachings, you should not interrupt them. Wait until the bhikkhus have finished speaking, and only then should you speak. Worthy friend, maintain a respectful attitude and carefully consider your questions before addressing the venerable senior elder bhikkhus. Do not address them disrespectfully or without careful consideration."

Then the friends and close acquaintances of the bhikkhu Chất-đa-la Tượng Tử who were present in the assembly said to the Venerable Mahākoṭṭhita:

"Venerable Maha Kotthita, do not harshly rebuke the bhikkhu Cittahatthisariputta. Why is that? The bhikkhu Cittahatthisariputta is virtuous and learned. Though he may appear indolent, he is neither haughty nor conceited. Venerable Maha Kotthita, whenever the bhikkhus have some task to perform, the bhikkhu Cittahatthisariputta is always able to assist them."

The Venerable Maha Kotthita then said to the friends and close companions of the bhikkhu Cittahatthisariputta:

"Venerable friends, if you do not know another person's mind, do not hastily declare that person worthy or unworthy. Why is that? There may be a person who, when in the presence of the Blessed One and of venerable elder practitioners of the holy life who inspire a sense of shame, reverence, affection, and respect, guards himself well.

But afterward, when no longer in the presence of the Blessed One or of those venerable elder practitioners of the holy life who inspire a sense of shame, reverence, affection, and respect, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things. After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind.

When sensual desire has arisen in his mind, his body becomes fevered and his mind becomes fevered^[05]. When his body and mind have become fevered, he renounces the precepts and abandons the path.

"Venerable friends, suppose an ox enters another person's rice field and the field-keeper catches it and either binds it with a rope or confines it in a pen. Venerable friends, if someone were to say, 'This ox will never again enter another person's rice field,' would that statement be correct?"

"No, it would not. Why? Because that bound ox might break or loosen the rope that binds it, or leap out of the pen, and then enter another person's rice field just as before, with no difference at all."

"Venerable friends, so too, there may be a person who, when in the presence of the Blessed One and of venerable elder practitioners of the holy life who inspire a sense of shame, reverence, affection, and respect, guards himself well. But afterward, when no longer in the presence of the Blessed One or of those venerable elder practitioners of the holy life who inspire a sense of shame, reverence, affection, and respect, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things. Then sensual desire and craving arise in his mind, after which his body becomes fevered and his mind becomes fevered. When his body and mind have become fevered, he renounces the precepts and abandons the path. Venerable friends, such is one kind of person.

"Furthermore, venerable friends, there may be a person who has just attained the first jhana. Having attained the first jhana, he abides therein without seeking anything further, without aspiring to attain what has not yet been attained, to acquire what has not yet been acquired, or to realize what has not yet been realized. Afterward, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things. After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire has arisen in his mind, his body becomes fevered and his mind becomes fevered. When his body and mind have become fevered, he renounces the precepts and abandons the path.

"Venerable friends, suppose that during a heavy rain the ponds in a village become filled with water. Before the rain, a person saw within those ponds sand, stones, grasses, plants, various kinds of shelled creatures, fish, turtles, frogs, and other aquatic creatures—some swimming to and fro, some darting about, and some remaining still. But after the rain has fallen and the ponds are full, that person can no longer see them in this way. Venerable friends, if that person were to say, 'In those ponds, the sand, stones, grasses, plants, various kinds of shelled creatures, fish, turtles, frogs, and other aquatic creatures—some swimming to and fro, some darting about, and some remaining still—will certainly never be seen again,' would that statement be correct?"

"No, it would not. Why? Because elephants, horses, camels, cattle, donkeys, pigs, deer, or buffaloes may drink from those ponds; people may draw water from them; and the wind may blow and the sun may shine, causing the water to recede. When the ponds were full, that person could not see the sand, stones, grasses, plants, various kinds of shelled creatures, fish, turtles, frogs, and other aquatic creatures—some swimming to and fro, some darting about, and some remaining still. But after the water has receded, he will see them just as before."

"So too, venerable friends, there may be a person who has just attained the first jhana. Having attained the first jhana, he abides therein without seeking anything further, without aspiring to attain what has not yet been attained, to acquire what has not yet been acquired, or to realize what has not yet been realized. Afterward, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things.

After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire has arisen in his mind, his body becomes fevered and his mind becomes fevered. When his body and mind have become fevered, he renounces the precepts and abandons the path.

Venerable friends, such is one kind of person.

"Furthermore, venerable friends, there may be a person who has attained the second jhana. Having attained the second jhana, he abides therein without seeking anything further, without aspiring to attain what has not yet been attained, to acquire what has not yet been acquired, or to realize what has not yet been realized. Afterward, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, and then sensual desire arises in his mind. When sensual desire has arisen in his mind, his body becomes fevered and his mind becomes fevered. When his body and mind have become fevered, he renounces the precepts and abandons the path.

"Venerable friends, suppose that during a heavy rain the dust at a crossroads turns entirely to mud. Venerable friends, if someone were to say, 'The mud at this crossroads will certainly never dry and can never become dust again,' would that statement be correct?"

"No, it would not. Why? Because elephants, horses, camels, cattle, donkeys, pigs, deer, buffaloes, and people may pass along this crossroads; the wind may blow and the sun may shine, causing the mud on that road to dry, and once dry, it will become dust again."

"So too, venerable friends, there may be a person who has attained the second jhana. Having attained the second jhana, he abides therein without seeking anything further, without aspiring to attain what has not yet been attained, to acquire what has not yet been acquired, or to realize what has not yet been realized. Afterward, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things.

After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire has arisen in his mind, his body becomes fevered and his mind becomes fevered. When his body and mind have become fevered, he renounces the precepts and abandons the path.

Venerable friends, such is one kind of person.

"Furthermore, venerable friends, there may be a person who has attained the third jhana. Having attained the third jhana, he abides therein without seeking anything further, without aspiring to attain what has not yet been attained, to acquire what has not yet been acquired, or to realize what has not yet been realized. Afterward, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things. After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire has arisen in his mind, his body becomes fevered and his mind becomes fevered. When his body and mind have become fevered, he renounces the precepts and abandons the path."

"Venerable friends, suppose the water of a spring or pond were still and clear, level with its banks, motionless, and without waves. Venerable friends, if someone were to say: ‘The water of that spring or pond will certainly never again be disturbed or rise in waves,’ would that person be speaking correctly?"

"No. Why is that? Because a great wind might suddenly blow from the east, causing the water in the pond to become disturbed and rise in waves. Likewise, a great wind might suddenly blow from the south, west, or north, causing the water in the pond to become disturbed and rise in waves."

"In the same way, venerable friends, a certain person may attain the third jhana. Having attained the third jhana, he abides in it without seeking anything further, without aspiring to attain what he has not yet attained, acquire what he has not yet acquired, or realize what he has not yet realized. Later, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things.

After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire arises in his mind, his body becomes feverish and his mind becomes feverish. When his body and mind become feverish, he relinquishes the precepts and abandons the path.

Venerable friends, such is one kind of person.

"Again, venerable friends, a certain person may attain the fourth jhana. Having attained the fourth jhana, he abides in it without seeking anything further, without aspiring to attain what he has not yet attained, acquire what he has not yet acquired, or realize what he has not yet realized. Later, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things. After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire arises in his mind, his body becomes feverish and his mind becomes feverish. When his body and mind become feverish, he relinquishes the precepts and abandons the path.

"Venerable friends, suppose a householder or a householder’s son ate exquisite food. After eating and drinking until his belly was completely full, he would no longer wish to eat the foods he had eaten before. Venerable friends, if someone were to say: ‘That householder or householder’s son will certainly never wish to eat again,’ would that person be speaking correctly?"

"No. Why is that? Because after a night had passed, that householder or householder’s son would become hungry, and he could then eat as before what he had not wished to eat when his belly was full."

"In the same way, venerable friends, a certain person may attain the fourth jhana. Having attained the fourth jhana, he abides in it without seeking anything further, without aspiring to attain what he has not yet attained, acquire what he has not yet acquired, or realize what he has not yet realized. Later, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things.

After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire arises in his mind, his body becomes feverish and his mind becomes feverish. When his body and mind become feverish, he relinquishes the precepts and abandons the path.

Venerable friends, such is one kind of person.

"Again, venerable friends, a certain person may attain the signless concentration of mind^[06]. Having attained the signless concentration of mind, he abides in it without seeking anything further, without aspiring to attain what he has not yet attained, acquire what he has not yet acquired, or realize what he has not yet realized. Later, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things. After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire arises in his mind, his body becomes feverish and his mind becomes feverish. When his body and mind become feverish, he relinquishes the precepts and abandons the path.

"Venerable friends, suppose that in a secluded forest people heard the chirping of crickets^[07]. When a king or great minister spent the night in that secluded forest, people would then hear the sounds of elephants, horses, carriages, footsteps, drums, hourglass drums, dance drums, dancing, singing, lutes, eating, and drinking, and would no longer hear the crickets as they had before in that forest. Venerable friends, if someone were to say: ‘The chirping of crickets will certainly never again be heard in that forest,’ would that person be speaking correctly?"

"No. Why is that? Because after the king or great minister had spent the night there, they would all depart when morning came. While they were there, the sounds of elephants, horses, carriages, footsteps, conches, drums, hourglass drums, dance drums, dancing, singing, lutes, eating, and drinking prevented the chirping of crickets from being heard; but after they departed, it would be heard again as before."

"In the same way, venerable friends, a certain person may attain the signless concentration of mind. Having attained the signless concentration of mind, he abides in it without seeking anything further, without aspiring to attain what he has not yet attained, acquire what he has not yet acquired, or realize what he has not yet realized. Later, he frequently gathers with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things.

After frequently gathering with laypeople, laughing, behaving arrogantly, and noisily discussing all manner of things, sensual desire arises in his mind. When sensual desire arises in his mind, his body becomes feverish and his mind becomes feverish. When his body and mind become feverish, he relinquishes the precepts and abandons the path.

Venerable friends, such is one kind of person."

Not long afterward, the bhikkhu Citta Hatthisariputta relinquished the precepts and abandoned the path. When the friends and close companions of the bhikkhu Citta Hatthisariputta heard that he had relinquished the precepts and abandoned the path, they went to Venerable Mahakotthika. Upon arriving, they said:

"Venerable Mahakotthika, did you know the mind of the bhikkhu Citta Hatthisariputta directly, or did you know it by means of other circumstances? Why do we ask this? Because the bhikkhu Citta Hatthisariputta has now relinquished the precepts and abandoned the path."

Venerable Mahakotthika told those friends and close companions:

"Venerable friends, this was bound to happen. Why is that? Because he did not know things as they truly are and did not see them as they truly are; therefore, this happened."

Thus spoke Venerable Mahakotthika. Having heard the Venerable One’s teaching, the bhikkhus rejoiced and respectfully practiced it.^[08]

Notes:

^[01] Corresponds to Pali A.6.60, Hatthisariputta-sutta.

^[02] Pali text: abhidhammakatha, a topic concerning the Abhidhamma.

^[03] Citta Hatthisariputta 質 多 羅 象 子. Pali: Citta-Hatthisariputta.

^[04] Mahakotthika 大 拘 絺 羅. Pali: Maha-kotthika, one of the Buddha’s foremost great disciples, distinguished in analytical knowledge (paṭissambhidappattanam). He was born into a wealthy brahmin family in Savatthi.

^[05] Pali: rago cittam anuddhaṃsati, sensual desire corrupts the mind.

^[06] Signless concentration of mind 無 想 心 定; this refers to the signless concentration of mind. The Song edition has the character 相, “sign.” Pali: animitta cetosamadhi.

^[07] The original Chinese reads: zhi-li-mi-li insect 支 離 彌 梨 虫. Pali: cirika-sadda (or ciriḷika-sadda, from which the title of the Chinese sutra was phonetically transcribed), the chirping of crickets.

^[08] The Pali version contains an additional concluding passage: the Buddha predicted that Hatthisariputta would go forth again and attain arhatship. The prediction came true.

83. THE SUTRA ON THE VENERABLE ELDER’S SLEEP

Thus have I heard:

At one time, the Buddha was traveling through the land of the Bhaggas^[02], staying in the Bhesakala Grove on Crocodile Hill, in the Deer Park^[03].

At that time, the Venerable Mahā-Maudgalyāyana was staying in the land of Magadha, in the village of Good Friends^[04]. Then, while the Venerable Mahā-Maudgalyāyana was dwelling alone in a secluded place, sitting in meditation and contemplating, he was overcome by drowsiness. From afar, the Blessed One knew that the Venerable Mahā-Maudgalyāyana was dwelling alone in a secluded place, sitting in meditation and contemplating, and that he was overcome by drowsiness.

Knowing this, the Blessed One immediately entered such a concentration^[05]. By means of that concentration, in the brief time it takes a strong man to bend or extend his arm, the Blessed One disappeared from among the Bhaggas, from the Deer Park in the Frightful Wood on Crocodile Mountain, and arrived in the land of Magadha, in the village of Good Friends, before the Venerable Mahā-Maudgalyāyana. The Blessed One then emerged from concentration and said:

“Mahā-Maudgalyāyana, you are succumbing to sloth and torpor. Mahā-Maudgalyāyana, you are succumbing to sloth and torpor^[06].”

The Venerable Mahā-Maudgalyāyana said to the Blessed One:

“It is indeed so, Blessed One.”

The Buddha further said:

“Mahā-Maudgalyāyana, whatever perception^[07] gives rise to drowsiness, you should neither cultivate that perception nor develop^[08] it. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then take up the Dharma teachings you have heard, retain them accordingly, recite them extensively, and chant them. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then take up the Dharma teachings you have heard, retain them accordingly, and explain them fully for others to hear. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then take up the Dharma teachings you have heard, retain them accordingly, reflect upon them in your mind, and ponder them in your mind. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then rub^[09] both ears with your hands. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then wash your face with cold water and wet your body. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then leave your dwelling, look all around in the four directions, and gaze up at the stars. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then leave your dwelling, go to the open ground in front of it, and practice walking meditation, guarding the sense faculties, establishing the mind inwardly, and arousing the perception of what lies behind and before you^[10]. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then leave the path on which you are practicing walking meditation, go to its end, spread out your niṣīdana, and sit cross-legged. In this way, sloth and torpor may be eliminated.

“If your sloth and torpor are not eliminated, Mahā-Maudgalyāyana, then return to your dwelling, fold your uttarāsaṅga in four and spread it upon the bed, fold your saṅghāṭī as a pillow, and lie down on your right side with one foot resting upon the other. Arouse the perception of light^[11], establish right mindfulness and right awareness, and continually form the intention to rise again^[12]. Mahā-Maudgalyāyana, do not delight in the pleasure of beds and bedding, do not delight in the pleasure of sleep, do not delight in material gain, and do not cling to honor^[13]. Why is that? Because I say, ‘Not all dharmas are suitable for association,’ and I also say, ‘Some are suitable for association.’

“Mahā-Maudgalyāyana, which dharmas do I say are not suitable for association? Mahā-Maudgalyāyana, when those who have gone forth and laypeople associate together, I say that this is not a suitable association. Mahā-Maudgalyāyana, when those who have gone forth and laypeople associate together, there is much talk. When there is much talk, there is restlessness^[14]. When there is restlessness, the mind is not tranquil. Mahā-Maudgalyāyana, when the mind is not tranquil, it becomes remote from concentration. Mahā-Maudgalyāyana, it is for this reason that I say this is not a suitable association.

“Mahā-Maudgalyāyana, which dharmas do I say are suitable for association? Mahā-Maudgalyāyana, I say that these secluded places^[15] are suitable for association: forests and mountains, the foot of a tree, peaceful and unoccupied places, lofty mountains, rocky caves, places utterly devoid of sound, remote places free from evil and without people, where one may suitably sit in meditation. Mahā-Maudgalyāyana, I say that these dharmas are suitable for association.

“Mahā-Maudgalyāyana, when you enter a village to seek alms, you should be disenchanted with gain, offerings, and reverence. Only after your mind has aroused disenchantment toward gain, offerings, and reverence should you enter the village to seek alms.

“Mahā-Maudgalyāyana, do not enter a village to seek alms with a haughty mind. Why is that? A householder may be occupied with some business, and when a bhikshu arrives seeking alms, the householder may pay him no attention. The bhikshu then thinks, ‘Who has turned the householder against me^[16]? Why is it that when I enter the householder’s home seeking alms, he pays me no attention?’ Because of this, sorrow arises; because of sorrow, restlessness arises; because of restlessness, the mind is not tranquil; and because the mind is not tranquil, it becomes remote from concentration.

“Mahā-Maudgalyāyana, when you teach the Dharma, do not do so for the sake of disputation. If there is disputation, there will be much speech; because of much speech, restlessness arises; because of restlessness, the mind is not tranquil; and because the mind is not tranquil, it becomes remote from concentration.

“Mahā-Maudgalyāyana, when you teach the Dharma, do not speak loudly or forcefully like a lion. Mahā-Maudgalyāyana, when you teach the Dharma, teach it humbly, without exerting force; relinquish force, put force aside, and teach the Dharma without using coercive power, like a lion^[17].

“Mahā-Maudgalyāyana, you should train in this way.”

The Venerable Mahā-Maudgalyāyana then rose from his seat, bared his right shoulder, joined his palms toward the Buddha, and said:

“Blessed One, in what way does a bhikshu reach the ultimate, attain ultimate purity, consummate the holy life, and arrive at the ultimate culmination of the holy life?”

The Blessed One said:

“Mahā-Maudgalyāyana, when a bhikshu experiences a pleasant feeling, a painful feeling, or a feeling that is neither pleasant nor painful, he contemplates these feelings as impermanent; he contemplates their arising and decline, their cessation, dispassion, extinction, and relinquishment. After contemplating these feelings as impermanent and contemplating their arising and decline, their cessation, dispassion, extinction, and relinquishment, he does not cling to this world^[18]. Because he does not cling to this world, he is not afflicted; because he is not afflicted, he enters nirvana and knows as it truly is: ‘Birth has been ended, the holy life has been established, what had to be done has been accomplished, and there will be no further rebirth.’

“Mahā-Maudgalyāyana, in this way a bhikshu reaches the ultimate, attains ultimate purity, consummates the holy life, and arrives at the ultimate culmination of the holy life.”

Thus spoke the Buddha. Having heard what the Buddha said, the Venerable Mahā-Maudgalyāyana rejoiced and respectfully practiced it.

Notes:

^[01] Corresponds to Pāli A.7.58, Pacalāyamāna-sutta. Alternative translation: DTK.47.

^[02] Bhaggas 婆奇廋. Pāli: Bhaggesu, among the Bhagga people.

^[03] Crocodile Mountain, Frightful Wood, Deer Park 鱷山怖林鹿野園. Pāli: Suṃsumāragire bhesakāḷāvane migadāye, on Crocodile Mountain, in the Frightful Wood, at the deer sanctuary.

^[04] The village of Good Spiritual Friends 善 知 識 村. Pāli: Kallavāḷamuttagāma. Venerable Mahā-Moggallāna was staying here immediately after his ordination. This discourse was delivered at that time. Seven days later, he attained arhatship.

^[05] Enter concentration in accordance with that sign.

^[06] Pāli: pacalāyati, to doze off.

^[07] Object-sign 所 相; here, the object of meditation. Pāli: saññā, perception.

^[08] Develop extensively 廣 布. Pāli: bahulīkaroti, to cultivate repeatedly.

^[09] Chinese: môn mô 捫 摸 (to feel about). Pāli: ubho kaṇṇasotāni āviñcheyyasi, you should twist (or pull?) both earlobes.

^[10] Perception of behind as before 後 前 想: contemplate what is behind as though it were before one. Pāli: Pacchāpuresaññī.

^[11] Perception of brightness 明 想, or perception of luminosity: taking various forms of light as the meditation object and concentrating the mind upon them. Pāli: Ālokasaññā, mentioned after gazing at the stars proved unsuccessful.

^[12] Perception of intending to rise 欲 起 想. Pāli: uṭṭhānasaññā.

^[13] In the Pāli version, this sentence is for the practitioner to recollect inwardly while lying down; that is, it gives the reflections used in the perception of intending to rise.

^[14] Restlessness 掉; here, fidgeting and unsettled physical movements. Pāli: uddhacca.

^[15] A place free from affairs.

^[16] No. 47: What did anyone say to that householder? For when I entered his house, that householder would not speak with me.

^[17] No. 47: Speak with the lion’s discourse.

^[18] Not appropriating this world 不 受 此 世. Pāli: na kiñci loke upādiyati, one does not cling to anything in the world.